Some recent publications

“Out of time, or Anderson’s national temporality revisited” in Networking Knowledges, vol. 9, no. 1, 2016.

This peer-reveiwed paper discusses, among other things, the notion of Messianic time (Walter Benjamin), which is to be understood as a temporality where the moment of redemption is an ever-present potentiality. First, it can be considered as a psychological time, or a mind time, that is governed by traumatic encounters. This sense of time is rendered as a strictly logical time in the work of Jacques Lacan. Second, it is a time of grace, in the sense that it is governed by necessity. Blaise Pascal and the Jansenists went to great length to refute the dominant notion of grace as sufficient. If there is an instance that determines events, then the means by which this instance governs can only be a necessary cause. Finally, the work of Benedict Anderson, and particularly a later article in his corpus, is reconsidered. Here, Anderson argues that the effects of globalization have to some extent rendered the temporal linearity of nationalism obsolete. It is therefore apt to consider what a time after nationalism will be like.

“Clandestine Acclaim: how spectacles conceal our praise of power” in Oxford Left Review, no. 14, 2015.

This article investigates how it is that we tend to settle for negative liberties (liberation from obstructions, hindrances or impediments to our desires) even though we are fully aware of the limitations of such freedoms, and how a peculiar technique of governance – what we shall refer to as clandestine or hidden acclaim – underpins an emergent form of social domination, so-called ‘acclamative capitalism’.

“National, Authentic, Excessive: toward a globalized body of sports” in Altitude, 2014.

In this peer-reviewed essay, the implication of Pierre Bourdieu’s insight that sports are ways of knowing with the body that are to a large extent taught silently, transferred from the teacher to body of students, often without ever reaching the level of verbal utterances is under scrutiny. The body produced through the Physical Education curriculum is increasingly enmeshed in what Pierre Bourdieu referred as the “cult of the natural and authentic.” Such a body enables a more autonomous cultural field of sport compared to nationalism’s epic body, since it no longer places nations in a necessarily antagonistic relation to each other. Instead, the impure and unnatural pose as new opponents of the sporting body. Sports increasingly function to signify excessive and ineffable aspects of our existence. Bourdieu’s notion of illusio shows how sport participants can arrive at this understanding through an experience of the seductive character of sports.

“Spectacular sports as desire engine” in International Journal of Zizek Studies (IJZS), ISSN 1751-8229, Vol. 3, No 3., 2009.

In this essay, the notion of acephalic knowledge is discussed as a possible point from which to launch ideological critique. Acephalic knowledge is situated in a body that is without head and without heart, i.e. it is a kind of knowledge that is prior to reason and emotion. As Slavoj Žižek states, it provides a «thou art that», or a kind of recognition that the subject cannot but accept since it articulates the very kernel of the subject’s being. When we are stripped of our emotional and intellectual defenses – when we are placed in a state of subjective destitution – we are in a position to recognize this kind of knowledge. Here we ask if mass mediated sports can provide an experience of such subjective destitution.

Dressage and illusio

What should we make of the terms dressage and illusio in the context of sports?

Dressage is a way to make bodies submit, to domesticate and somatise, so that they can be governed and mastered. In sport dressage takes place silently: the skills required for practical mastery are often transmitted without words, and there is a knowledge of sport that never reaches the level of conscious awareness. This is why dressage entails a form of belief: through social orchestration we are led to accept what we would otherwise have considered ill-founded, since, as Pierre Bourdieu noted, “belief is what the body concedes even when the mind says no.”


Pierre Bourdieu

The term illusio has three senses. First, it describes how participants are seduced as they get involved in the game.  It is a necessary component in the acquisition of mastery: the required immersion in the game seduces the player to forget that it’s “only a game,” and that, as a game, it always holds within itself the possibility of referring to something else. The capacity of sports to pose analogous relations to other forms of activity is what is brought out through the aristocratic disposition of disinterest — of not becoming too involved. The amateur ideal highlighted such relations, and regarded sports primarily as a physical art-for-art’s sake. The demise of amateurism and the attendant rise of sports as spectacles deeply affects our potentiality to unmask the illusio of physical activity.

Second, illusio indicates the effects of a society that is orchestrated through mass mediated spectacles. It is in this sense that we can say that major sports events provide fantasies that serve to regulate desire on the level of populations. It is the ritual character of sports that seduces us to invest a libidinal energy that can be garnered in the service of governance.

In the third sense, illusio shows the distinction between everyday and scientific interpretations of spectacles. To Bourdieu, illusio “directs the gaze toward the apparent producer” –- painter, composer, writer, or sports performer –- “and prevents us asking who created this ‘creator’ and the magic power of transubstantiation with which the ‘creator’ is endowed.” This is how audiences are kept in a state of awe by spectacular sports: through the effects of illusio fans are given to ascribe supernatural powers to characters they know only from mediatised events, and it is this mechanism that prevent viewers from uncovering the illusion and objectifying the fantasmatic.

The study Dressage and illusio: sport, nation and the new global body enquires into the ways nationalism and the forces of globalisation govern us through sport. It is presently available through ( More information is available here.